Sri Tripurasundari Gayathri & Sri Bala Sahasranamam. By Dr. R. Thiagarajan. • 1 song, Play on Spotify. 1. Sri Tripurasundari Gayathri & Sri Bala. COM 5 BALA TRIPURA SUNDARI SAHASRANAMA STOTRAM VI VAMAKESHWARA TANTRA 6 vishvAtmikA vishvamAtA. Find album reviews, stream songs, credits and award information for Sri Balatripura Sundari Sahasranamam – Prof. Thiagarajan on AllMusic –
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The Lord clearly hints at that as well: The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. The three bIjas in bAlA sahasranqmam are called vAk, kAma and shakti bIjas and we tend to use the same nomenclature for the three components of panchadashI as well. The Lord clearly hints at that as well:. No, they are meant to be sahasranamma by the upAsakas of bAlA. I only allowed your mother to recite.
Sri Balatripura Sundari Sahasranamam – Prof. Thiagarajan | Songs, Reviews, Credits | AllMusic
Some mahans permit this. H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? Lord adds an adjective to the shrIvidyA that baoa is talking about: Many times, when one talks of the word shrIvidyA, people tend to refer to bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else.
Every commentator interprets this verse as panchadashI and there is no room for confusion here. Agastya, while arriving at the context of the sahasranAma says: Again, one should refer to the names: Now, look at the very next verse: Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.
The same flow is prescribed sagasranamam lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. Though it is beneficial to refer to other sources or tantras to examine this adhikAra, the chief sources are the purvOttara pIThikAs of the sahasranAma and the body of the sahasranAma itself.
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Irrespective of who says what, one should examine the shAstra pramANa sahasrnamam even an ativarNAshramI avadhUta does not truly perform actions that transgress shAstra maryAda, even while in a high state of ecstasy. H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99?
You perform Gayatri Japa, till you get initiated”. Discussing sampradAyika rahasyas like shrIvidyA sahaaranamam tattva, mantrArtha etc. Now, there are kAdi, hAdi and other bhedas. There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion. The lady, along with her son, came in and said: Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma.
The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. So where are we talking about bAlA here? You do not have shrIvidyA upadesha. To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. This statement seems to be taken at a face value by most and ignored.
First of all, who is the central focus of this sahasranAma? There is no mention whatsoever of bAlA mantra here. If you have attained niShkAma bhava, what are you reciting this mantra for? These days, especially in Andhra Desha, every person discusses Srividya like the local news.
This is the normal flow for the upAsaka who intends to practice the sahasranAma. Moreover, shrI bhAskararAya does not even accept this verse to merely mean panchadashI and declares that the reference here is certainly to ShodashI by stating what the Tantra defines as sahasrahamam.
Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. Please clarify whether balaa manthra diksha is enough. One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. Again, let us examine the uttarapIThikA: This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: Then there is an explicit prescription in this saahasranamam to recite the fifteen-lettered mantra. Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.
There is a nAma and mUrti bheda sahaeranamam. But the distinction between the two is clearly made by the very technical usage of the word: But that was specific to that case and he never stated it to be a general rule. Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition? Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details.
If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident sahawranamam to the unenlightened. We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma? The Sahasranama should be kept as a secret [i.
If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well.